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The Bible Presbyterian Church Will Wrap Its Own „Extreme Separa- Tion‟ Robes About It and Lie Down to Its Internal Nightmares

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The Bible Presbyterian Church Will Wrap Its Own „Extreme Separa- Tion‟ Robes About It and Lie Down to Its Internal Nightmares The Bible Presbyterian Church will wrap its own „extreme separa- tion‟ robes about it and lie down to its internal nightmares. We must beware of extreme separation. We do not want to dry up like the Orthodox Presbyterian Church, or become a little, small group like the Reformed Episcopal Church. The whole field is wide open to a real reformation if we stay in the position where we believe God‟s Word requires us to stay and do everything in our power to reach in the most attractive, unoffensive, and winning way those who are still in the apostate churches, that they may come out. May I say . , as one who has been in the church from the very first moment and who has given himself without stint to the building of the church and the establishment of churches here and there, that I realize that we are going to have struggles in our church, but they are struggles which none of us must avoid or be ashamed of. We must fight to build the church and we must fight to keep it pure. Carl McIntire September 7, 1944 7 The Bible Presbyterian Church HE origin and development of the Bible Presby- terian Church is deeply rooted in the Presbyterian T Separatist Movement, which in 1936 sought, in the language of J. Gresham Machen, „the great good of separation of evangelical forces in the Presbyterian Church in the U.S.A. from an apostate ecclesiastical machine.‟1 The aim was to provide a new church organization for the „true spiritual suc- cession‟ of the Church now lost to modernist control. This movement resulted in the organization of what was originally called the Presbyterian Church of America. Its adherents be- lieved that they were obeying the Scriptural injunction to bear the reproach of their crucified Lord, who suffered with- out the gate of Jerusalem, by following him without the camp of an apostate ecclesiastical organization (Heb. 13: 12 f.). Having considered and rejected the case for compro- mise, they followed the call: „Let us, therefore, leave the modernist-dominated camp and go without the gate to him, bearing his reproach.‟2 However, as we have seen, the Presbyterian Separatist Movement in the form of the Presbyterian Church of Ameri- 1. The language is found in a letter of Machen to C. E. Macartney on May 9, 1936—reprinted in the Presbyterian Guardian (PG), Jan. 1962, 4 f. 2. H. M. Griffiths, The Case for Compromise, n.d., 89. Cf. PG, June 22, 1936, 113; Aug. 3, 1936, 191. This was a common appeal of all those who withdrew from the Presbyterian Church, U.S.A., in the 1930‟s. Cf. M. T. MacPhcr- son, The Apostasy and Crisis in the Presbyterian Church U.S.A. (Sermon, May 17, 1936), 19. 245 History Behind the Reformed Presbyterian Church, Evangelical Synod, pp. 244-296. 246 The Bible Presbyterian Church ca subsequently divided in 1937—the one party eventually becoming the Orthodox Presbyterian Church; the other, the Bible Presbyterian Synod. It is the purpose of this chapter to trace the history of the Bible Presbyterian Church from its beginnings in 1937 to its tragic division some twenty years later. Bible Presbyterian Synod The men who formed the Bible Presbyterian Synod wanted in general what they considered a more forceful testi- mony to the whole counsel of God, as they understood it, than was possible in what was to become the Orthodox Pres- byterian Church. They felt that the Presbyterian Church of America had been for them a false start. They found them- selves in the wrong church and were glad to have found it out so soon. They wanted a church which, in their view, would not be content merely to expound the truth of the Bible in its historical context, but one which would be willing to take an official stand in the bold application of that truth to every area of life in the modern world. The aim was to build a Presbyterian church which stood upon a Bible whose author- ity extended, by way of far-reaching and forceful application, to the religious and moral details of modern life. The founders of the BP Synod were animated with the profound conviction that they could not remain in the fel- lowship of the Presbyterian Church of America and still ex- pect, in the words of the Christian Beacon, „the full blessing of God upon their labors.‟ Without impugning the sincerity of those who dominated the then Presbyterian Church of America, it was felt by many that, due to a peculiar combination of circumstances, there was no possibility that that body would ever become a widespread or effective witness to the great spiritual succession of American Presbyterianism. It seemed to them that the body was dominated by a small clique who were deter- mined to control it totally. This group represented, doubtless in all sincerity, a point of view concerning the return of our Lord and con- This digital edition prepared by the staff of the PCA Historical Center, 04/10/2009. The Bible Presbyterian Church 247 cerning the use of intoxicating liquors which it was felt by many was both contrary to the Word of God and calculated to prevent that church from ever awakening a wide response in the hearts of American Christians. So, for the sake not only of the principles at stake, but also with a view to the need for the establishment of a great nation-wide witness to the Word of God, there were many who believed that the then „Presbyterian Church of America‟ as it had existed up until that time represented a „false start.‟3 Thus, on the evening of June 4, 1937, during the Third General Assembly of the Presbyterian Church of America, a small group of fourteen ministers and three ruling elders gathered in the St. James Hotel in Philadelphia to determine what would be done should they for the sake of conscience feel compelled to leave the Church. They decided that in that event they would probably form a synod which would be a „Presbyterian Church in every sense of the word.‟ Carl McIntire spoke out for a strong Presbyterian Church. Milo Jamison wanted a „Bible Church.‟ Thus the moderator of the meeting, J. Oliver Buswell, Jr., suggested the name „Bible Presbyterian.‟4 At this meeting certain „Articles of Association‟ were drawn up. The first paragraph reads: For the sake of fellowship in the principles for which we stand, and as a testimony to our Lord and Savior Jesus Christ, and because of the official apostasy of the Presbyterian Church in the U.S.A., and because of the departure of the Presbyterian Church of America from the his- toric position of American Presbyterianism, we, a group of ministers and ruling elders, do associate ourselves together in the Bible Presby- terian Synod.5 3. Christian Beacon (CB), Aug. 31, 1939. Cf. M. G. Harden (ed.), A Brief History of the Bible Presbyterian Church and Its Agencies, 1967, 62. This work is valuable, not only because it is the only published history of the Church but because it contains lengthy excerpts from old issues of the Christian Beacon and Synod Minutes which are very scarce. It goes without saying that this history embodies the viewpoint of Carl McIntire, editor of the Beacon. 4. As recalled by Buswell, Bible Press, July 22, 1955, 8. Cf. CB, Aug. 31, 1939. Apparently the word synod was used purposely because there was still some doubt as to whether a new church would be necessary. Cf. R. L. Harris, Evangelical Presbyterian Reporter (EPR), 8:1 (Jan., 1962), 4. 5. Harden, 61. Cf. CB, June 10, 1937. History Behind the Reformed Presbyterian Church, Evangelical Synod, pp. 244-296. 248 The Bible Presbyterian Church The aim was „to form a testimony which they felt would be more in line with the historic attitudes of the Presbyterian Church in the U.S.A. which they had so recently left.‟6 The group reaffirmed their belief in the infallible author- ity of the Bible, the Westminster Standards—in the form in which they stood in the Constitution of the Presbyterian Church in the U.S.A. in May, 1936—and in the fundamental principles of Presbyterian church polity. They proposed to amend the Westminster Standards „in any particular in which the premillennial teaching of the Scriptures may be held to be obscured.‟ They also reaffirmed their faith in, and support of the Independent Board. The final paragraph reads: „We are persuaded that the great battle in the world today is the faith of our fathers versus modernism, compromise, indifferentism, and worldliness. With all our hearts we throw our strength into the great task of winning lost souls to Jesus Christ by the Gospel of the grace of God.‟7 Thus it was their intention, as „stalwart fundamental Christians‟ having withdrawn from the old Church, to form „a new testimony—Calvinistic, funda- mental, premillennial, and evangelistic.‟8 Faith Theological Seminary was opened in the fall of 1937, under an independent board of trustees, to represent the distinctive views of the Synod.9 However, in that there was apparently some doubt as to whether a new Church would be formed, the First General Synod of the Bible Pres- byterian Church did not meet until September, 1938.10 The Synod approved the Bible Presbyterian Articles of Associa- 6. Harris, op. cit. 7. Harden, ibid.; CB, June 10, 1937. 8. Harden, 73. 9. Ibid., 133 f. The seminary charter reads: „The teaching is to be true to the great Christian fundamentals, including the premillennial return of Christ.
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